the purity of their manners and conuersation to preserue it in her chiefe flower that so it may be made a spurre to vertuous honourable attempts and not a snare to entangle the liberty of vertue Or Perhaps to the end that if they should not finde that exquisite Beauty in themselues which they saw in others they should endeuour to awaken themselues to all honourable exercises and by their inward vertues supply their outward defects Or Perhaps that they might thereby learne to follow the discipline of truth which as a glasse whatsoeuer presenteth it selfe before it without respect of degree or qualitie of any person sheweth openly either the Beauty or deformity thereof so they knowing in whatsoeuer person the Beauty of vertue they should commend it or the deformity of Sin they should reprehend it For there is nothing more hurtfull and daungerous to an noble mind theÌ„ a lye in the opeÌ„ field of truth VVhy doe Princes and women of honourable birth proue for the most part fayrer both in body and mind then women of baser condition Probleme 29. PErhaps because their delicate and exquisite diet both in their meates drinks make their bloud more pure their vitall spirits more liuely their coÌ„plection more Beautifull and their nature more noble so that passing their time without interruption of any troublesome or disorderly molestations they become by their high thoughts and honourable imaginations both Beautifull and gentle in aspect about other women of inferiour condition who by reason of their base estate taking a contrary course in whatsoeuer belongeth vnto their life they participate contrary effects And forasmuch as the inward powers of the minde do depend vpon the excellencie of their actions bodily organs and much more the wit vpon the complection of the body and these bodily parts being in women of high linage most exquisitly perfect it must necessarily follow that euen by nature they proue admirable in the gifts of the minde wherby it cometh to passe that we doe not admire so much the singular Beauty of their bodies as their gratious cariage their sweete speach their diuine iudgmeÌ„t their chast thoughts Beautified with a strange kind of maiesty in al their actions Or perhaps because their education being euen froÌ„ their infancie vnder a discipline more noble excelleÌ„t to omit the generous bloud of their parents from whom they descend the pure milke which they draw froÌ„ the dugs of women of a most temperate constitution they cannot in common iudgment but proue admirable in the world VVhy doe faire women preuaile much in obtayning grace and fauour with Princes Probleme 30. PErhaps because it seldome comes to passe that women that excell in Beauty doe not likewise excell in the sweete deliuery of their speech which doth so much the more inflame the heart of man by how much the more they haue commonly ioyned therevnto a pleasing cariage and heauenly grace in the other parts of the body which deseruedly winneth vnto them so much fauour especially with men of highest state and condition who by their nobilitie are made more facill and gentle that whatsoeuer the cause be they thinke they haue sinned against the rule of Iustice if they condiscend not to their desires Or Perhaps because by a beautifull face bedewed with teares trickling downe her cheekes and accompanied with amorous flames of honest and chaste loue the greatest Princes without any other supplication vttered by the tongue euen out of the generositie of their owne hearts made to pitty doe feele themselues to be wounded with the darte of true clemencie and commiseration and therefore doe endeauour in what possibly they may though perhaps not in all to satisfie their desires and to giue comfort to that appaled countenance which hath lost the colour though not the Beautie Or perhaps because women adorned with such a qualitie doe either loue or hate beyond measure so much the more by how much they are higher in estate and condition And therefore if their supplication be for loue and fauour they assaile with those darts that are most effectuall to moue vnto pitty and clemencie and to make a breach into the will and affection of the hearer As the miserie of their present estates their greatnesse â—n former times their little desert of â—hese their miserable fortunes the danger that is yet behinde both of their honours and their fortunes the great confidence that they haue euer had in his Crowne and Scepter as hauing no other friend vnder heauen to whom â—hey may lay open their griefes lastly â—heir promises of all manner of bands of thankfulnesse and recompence that may be made I omit their teares their interrupted sighes and all other their passionate actions and cariage of the body whereby they so hide and couer their arte that they binde and ensnare and as it were violently inforce the hearer But if for hatred they haue made themselues suppliants they change their tune and betake themselues to new artes new protestations new desires of Iustice accompanied with a fyerie tongue which clearely layeth open the iniurie that they haue receiued the troubles they vniustly suffer to conclude what with their modest blushings their iust zeale of honour their honest requests their scalding teares the greatest personages are soonest perswaded to do their pleasure to grant their desires Or Perhaps because womeÌ„ being by nature fall of pitty compassion and soonest moued to a feeling commiseration of the miseries of other men they are worthy of the like pitty compassion when in the like case of misery they are suppliants to other meÌ„ Or Perhaps because the inuisyble Beauty of the minde adorning the outward semblance with I know not what diuine grace doth inuisybly wound the hearts of great Princes with a sweet kinde of violence stirreth vp their wils to grant vnto them whatsoeuer they shall demaund VVhy is onely the Beautie of women amongst all other Beauties named praised and esteemed Probleme 31. PErhaps because Beauty is the onely ornament of women their onely dowerye their diuine gift their riche pledge and their highest glory therfore no other creature may iustly chalâ—enge it but by speciall priuiledge Or â—erhaps because notwithstanding Beauty may be giuen to a young child a towardly youth a handsome man an honorable knight a venerable old man a magnanimious Prince neuerthelesse man being borne vnto labour their coÌ„mendations must not take roote from â—he simple gift of nature but the childe 〈◊〉 commended for his towardlines the â—outh for his dexterity readinesse in â—erformance the man for his wisdome 〈◊〉 matters of importance the knight â—or his valour in dangerous seruices the â—ld man for his sufficiencie in giuing â—ounsell and the Prince for his iustice Or Perhaps because women are not to glorie in any other gift then in the liberality and bounty of nature who hath adorned them with so precious a quality that they might preserue it as
and ability to exercise her works it cannot but greeue with it when sorrowes affflict it or contraries any way deforme it and therefore no maruell if the sorrowes of the body are communicated vnto the minde Or Perhaps because the reasonable soule for the time is tyed and vnited to the body dependeth vpon it as vpon her organe or instrument to exercise her natural powers for the inward discerning faculties in their operations depend vpō the outward discerning powers which do carry the sensible kindes to the inward sēses wherby it cometh to passe that the body being martyred consequētly the senses altered which in that masse of the body are conteyned they present those corporall kindes or species very imperfectly to the inward powers and therefore remaine likewise in their workes very confused and impotent whereby followeth that griefe and heauinesse of heart and affection of the minde which euery man findeth in himselfe by the passions and sufferings of the body Or Perhaps because in the composition of man there is a kinde of order or marshalling of the powers among themselues which hath the similitude or resemblance of a Monarchy all the parts in due place and order obeying the Empire and commaund of the first moouing power which is the will And therefore if the body and euery member thereof be well disposed to their worke it is all to doe seruice vnto the will and if by the power and puissance of the bodily forces it come to passe that any thing be acted worthy comendations worthy a crowne the honour is the willes which gaue in charge to the handes and other partes of the body to attempt so honorable an enterprise And so likewise if it come to passe that the hand cannot worke the foote cannot go the eye is dazeled the eare obserueth not and all the members of the body be weake and the whole body languishing it is a token that the Monarchy of the will is depriued of that traine of the vniuersall powers which shewed themselues so prompt and ready at her seruice and commaund And therefore no maruell if the minde be sorry for the griefe of the body because she seeth by the ill disposition thereof a greate part of her glory extinguished Or Perhaps because the minde by a kinde of foreknowledge seeth that the griefes of the body are but as precedent forerunners to the ruine and corruption of the whole by which ruine there followeth the seperation of the soule from the body which is so much more greeuous then any other by howe much the minde of all other substantiall formes is the more noble and this griefe contineweth so much the longer by how much longer it hath bin vnited vnto the body and therefore the minde seeing the naturall strength of the body by the extremity of griefe to decay and fearing a future ruine of all is many times opressed nay ouerwhelmed with melancholy and griefe The like may likewise be sayde of the griefes and sorrowes of the minde which the body doth so participate as if they were proper vnto it self For the body seing his naturall force the exercise of his powers his action and life to be placed in his Forme from which it taketh his beeing powers operations name and distinction it is no maruell the minde being Melancholike and full of heauinesse and griefe if the body likewise doe decay and languish For the soule being separated the eye seeth not the hand mooueth not the tongue speaketh not the eare harkneth not the foote goeth not the shoulder susteyneth not and the whole body as vnapt to do any thing like an earthly burthen falleth to the earth VVhy are the griefes of the body more sensible and violent in softe and delicate bodies as of women honorable personages then of those that are strong and valiant Probleme 102. PErhap◠because the senses by how much more pure noble they are by so much the more excellently doe they apprehend those sensible kinds obiects that belong vnto thē Now the flesh being the organe or instrument of the sense of Feeling and that Organe in noble men their bodies being framed of purer bloud by reason of a purer diet in women by reason of a their thin delicate skin and excellent temperature of body most pure and noble it could not otherwise be but that womē noble men should more sensibly and strongly feele the bitternesse of any bodily griefe Which may likewise appeare in the Oxe and the Asse who stir more slowly with the pricke of the goad or spur then either the dog or the horse because they abounding with a nature very earthly melancholike receiue not the blowe with that feeling griefe that the dogge or the horse doth being beastes of a more noble and generous nature Or Perhaps because noble men being much giuen to the commodities of Nature and women to the delights of Bacchus and the wanton alluring pleasures of Venus they passe they whole time in ioy and pleasant recreations in so much that if it fall out that they are inforced eyther by chaunce or defect of Nature or violence to suffer any griefe of body they are farre more afflicted with it then men of baser estate conditiō who besides that they haue bodies eyther by nature or education of a harder temper consequently are lesse apt to feele the griefe and vexations of the body they are cōmonly accustomed to much variety of misfortunes and to suffer the discommodities of nature and the iniuries of all times VVhy are the griefes of the minde farre greater then those of the Body Probleme 103. PErhaps because the iudgement of the reasonable or intellectiue part is more perfect as hauing knowledge of causes remote and neare at hand then that of the sense which manye times erreth about his present sensible obiect whereby that griefe which the sense feeleth by the alteration of the bodily partes is ioyned to the confused iudgement of his owne passion doth only grieue without reason discourse but reason which seeketh all thinges by subtilty of wit vnderstandeth and iudgeth all things with equity and iustice doth not so much consider the offence of the sense as the iniury of that hand that offereth it the iniquity of that minde the vnhappy chaunce blind fury or whatsoeuer besides that offēdeth Or Perhaps because the sorrowes and griefs of the soule haue a more potent and effectuall obiect in their martyrdomes then the sense hath For the griefes of the body do many times proceede from those things that are contrary to nature from the violent assaults of bruit beasts from humane chaunces and the like which vse to change and alter the body but the sorrowes of the minde from those great and strange occurrents that happen eyther to our selues or to any thing that is ours especially from iniuries losse of honour or goods death of friends iniust persecution of mighty Princes treachery of friends iniust iudgments losse of children senses
the principall patient too which is the mother yea and sometimes like to their causes more remote as the Grandfather and greaâ— Grandfather both by Fathers side and the Mothers Or whether it be by reason of the strong imagination oâ— the operation of the seede or the concurrence of the bloud or any otheâ— cause that worketh in the act of generation wee must conclude howsoeuer that the first women of those prouinces Citties Castells villages hauing been of a right excellent complection and due proportion of members with other circumstances that conferre any thing to the perfection of a bodily Beauty were the first originall causes of the Beauty of the women in those places vnto which wee may likewise adde the influence of the heauens vpon those territories the fitnes and temperature of the Climats with the concurrence of meates and drinkes beâ—â— befitting those celestiall operations which doth plainely appeare in Gaeta Beneuento the hilles of Pistoâ—a and in other places The like may be said of those men who in the beginning by â—eason of their tale stature bigge bone â—leasant aspect accompanied with a â—â—nde of Lordlike maiestie by vertue â—f their actiue seede and the climate â—isposed to the like temperature haue â—ade their progeny admirable and â—eautiful But as touching fattnesse and â—eanenesse accompanied with a certain â—inde of whitnesse or blacknesse perâ—aps the one is caused by the coldnesse â—f the Climat which being far distant â—rom the force of the sunne makes the â—ugestion more strong whereby much of the nutriment is conuerted to the beâ—ifit of nature and consequently the â—arty made more fat and more faire â—s doth plainely appeare in our women of high and lowe Germany whereas â—he contrarie cause workes the contraâ—ie effect that is makes women leane â—nd of a sallow complection which we may easily see in the women of Spaine â—nd forasmuch as the Italian is neither so neare the North as the German nor â—he South as the Spaniard hee participateth of both their natures and flies both their extreames Or Perhaps the frequent aspect and interuiew of the Beauty of each Sex offering it selfe oftentimes to the windowes of the senses imprinteth a dayly imagination of Beauty in the mindes both of the man and the woman by which meanes Beauty aboundeth in those places And contrarywise great plenty of deformed countenances and bodies il featured make these blemishes and vnpleasing defects by imagination to passe into nature VVhy doth the Beauty of women consist sometimes in one colour somtimes in the variety of colours Probleme 14. PErhaps because corporall Beauty is not onely placed in the due proportion or site or quantitie or quality of the members but much more in the appetite which by reason of the diuersitie of the complection where it resideth willeth and desireth diuersly And therefore to the eye of the Moore the blacke or tawny countenance of his Moorish damosell pleaseth best to the eye of another a colour as white as the Lilly or the driuen snowe to another the colour neither simply white nor black but that well medled Beauty betwixt â—â—em both like the red rose in pure â—ilke or the purple violet amongst the â—hite Lillyes for an absolute Beauty â—arieth away the bell Or Perhaps beâ—ause euery like desireth and loueth his â—â—ke wherby euen for the publick good â—here remaineth nothing despised beâ—ause there is nothing but hath his like â—nd therefore wee see that a man naâ—urally giuen to sport and delights deâ—â—ghteth most in the company of ingeâ—ious and pleasant wittes a souldier in â—he company of him that is warlike and â—alorous a Saturnist in one like vnto â—imselfe which falleth out no oâ—herwise in the appetite and desire â—f Beauty and therefore the Moore Loues the Moore and so of the rest Or Perhaps because Beauty consisteth â—ot so much in the coulour as in the â—lumination or illustration of those â—oulours which giueth grace and â—ustre to euery countenance and without which all Beauties are languishing So that this illumination which giueth such splendour and maâ—estie to some countenances being ioyâ—ed to one only colour formeth a true â—nd an excellent Beauty which we may plainely see in the faces of those Moores which though they are blacke doe many times bewray a strange kinde of Beauty in them and therefore no maruell though many praise the Beauty of one onely colour as some one onely sunne one onely Moone one onely heauen one onely light notwithstanding being common vnto al Or Perhaps because as I haue already saide Nature by loue being made saciable stirreth vp and awaketh in the heart of man whatsoeuer hiddeÌ„ or least appearing Beauty VVhy doth the sweetnesse of Speach comely cariage of the bodie giue greater grace vnto Beauty then any other parte Probleme 15. PErhaps because Beauty without that grace which is discouered either in the tongue or in the motion of the body seemeth the Beauty of an Image drawen in dead coulours or rather a figure which either in marble or bras layeth open the worthy actes of Hercules or Achilles without any motion of â—he members so that it seemeth to be a â—ead Beauty in a liue bodie yet langâ—ishing in his powers Or Perhaps beâ—ause as without the happie influence â—f the vitall spirits which giue life to â—he powers and organes in their strong â—perations the body remaineth colde â—nliuely and vnfit for action and exerâ—ise so Beauty without grace causeth eâ—ery part and qualitie belonging thereâ—nto to languish whereby it worketh â—n the field of Loue without life Or Perhaps because Beauty being in it selfe â—ltogether earthly is little esteemed but â—he grace thereof being a certaine ceâ—estiall beame issuing from the bright â—pheare of the Beauty of the minde is dispersed through all the members of â—he body and accompanieth them in all â—heir motions and therefore is deemed â—he first qualitie necessarie to the framing of a compleat Beauty Or Perhaps because it is not the simple speach that perswadeth vs nor the onely motion â—hat makes the worke perfect but the grace in speaking and the grace in the cariage is that that kindleth the heart and inflameth the minde of man And so likewise if to bodily Beauty there be added that grace which manifesteth it selfe in all the motions both of the body and of the minde it presently worketh in euery man an opinion of perfect Beauty and perswadeth to loue and honour it And therefore from hence it is that euen teares accompanied with I know not what celestiall grace falling from the cristaline eyes of a Beautifull face do draw the heart of man with such force to compassion that he thinketh euery teare a droppe of bloud fallen from his owne heart And euen the like force hath a gratious laughter a kissing of the hand a pleasaÌ„t deliuery a modest courting a sweete songe or any other cariage of the body or manifestation of the mind Or Perhaps because the Beauty of the body by it selfe moueth the bodily sense
to things high and excellent Or Perhaps because Loue doth swiftly rooste her selfe in the hearts of Louers sometimes by a bare looke darting her selfe in as it were at the windowes sometimes with pleasant laughter vndermining somtimes with simple words assaylinge sometimes by a gracious and comlie carriage of the body and many wayes besids attempting the hearts of vnhiddy young men of whome shee maketh a large praye And therefore Loue is saide to haue many branches many netts many snares by which diuerse instâ—uments she diuersly hunteth nay forages and prayes vpon all natures taking some by delight some by commodity some by honesty some by grace some by the goodnes of nature others by the giftes of the minde some by hope some by courage and others by appearâ—ng goods Or Perhaps because wee may thereby vnderstand how swift the thoughts of those are which are in Loue who howe distante soeuer they are in place from that they Loue yet by their thoughts they are alwayes present attending and discoursing as it were with their best beloued VVhy with Bowe and arrowes Probleme 50. PErhaps because that as an arrow being shotte pierceth thorow the flesh into the bowells so Loue first by Beauty assayling the bodily part giueth afterwards a deadly wounde vnto the heart For Beauty first presenteth it selfe vnto the sense either to the eye or to the eare and afterwards to the â—easonable appetite and so first by Beautifull colours it delighteth the eye â—nd by the sweetnesse and eloquence of speeche the eare and from them â—he delight passeth vnto the minde the which consenting thereunto yeeldeth â—â— selfe to the force of Loue. Or Perhaps because as an arrowe pricketh and woundeth that body which it hitteth so Loue with her passions pricketh and gawleth the heart of him that loueth And yet this is no reason why Loue should therefore be accounted cruell because by these her goades shee maketh her Louers valiant hardy and vigilant pitifull patient bolde and constant against the inconstant violence of fortune whereas without these passions these vertues would die and languish Or Perhaps because as an arrowe being but parted from the Bowe doth neither hurt nor offend vntill it hit the marke whereat it was shott and then it woundeth and teares So likewise Loue in the beginning manifesteth not her passions vntill it bee setled in the heart and then it worketh strange and wonderful effects Or Perhaps because by carying armes offensiue wee should knowe that she is alwaies prepared to offend whomesoeuer shall goe aboute to wrong her For as euery creature is naturally armed with some thing to defend it selfe against outward violence So it was fit that Loue should not be altogither vnarmed VVhy Blind Probleme 51. PErhaps because it makes Louers blinde not knowing many times what losses and dangers and mischiefes they are thereby falling into For such is the force of Loue and it is strange that for the thing beloued they neglect their owne good feare not to expose their bodies to the edge of the sword deny vnto themselues whatsoeuer is profitable to themselues sleepe to their eyes quietnesse to their mindes rest to their members ease to â—heir bodies yea and more then all this they glorie in those inglorious attempts â—hose labors and sweatings and watchâ—ngs and freesings yea and wounds â—oo which for their Loues they haue â—ndergone and indured Or Perhaps â—ecause it seldome falleth out that he â—hat is a seruant vnto Loue doth knowe â—he imperfectioÌ„s of his loued obiect but â—ther couers them accoÌ„ptes them â—ertues For this is the property of Louers highly to esteeme of whatsoeuer belonges to that they Loue insomuch that they cannot endure that any man should oppugne their iudgements herein and from hence proceede many times those their resolute challenges and valorous defences Or Perhaps because Loue for the most parte respecteth not persons discerneth not the worth and merit of her Louers but as it is best pleasing to her selfe not respecting gentility or nobility or principalities or Beauty taketh delight to sollace her selfe amongest the baseste sorte of people and doth many times place them in the highest seates and therefore wee may reade and in our owne times haue obserued that great and mighty personages haue loued women of base estate and condicion and contrariwise some of lowest degree to haue dared to make Loue to the greatest and mightiest Princes of the world Or Perhaps to the end wee should knowe and vnderstand that earthly Loue being blinde is rather an imperfection then a perfection if by the light of vertue it be not enlighted And therefore it may bee that our ancestours did not vainely in paynting Loue blinde if they ment thereby wanton and vicious Loue because that is properly saide to be blinde which followeth blinde Sense which carieth a man to blinde desires blinde sinnes and the palpable darknesse of blacke infamy VVhy ruddy or high coloured Probleme 52. PErhaps because a liuely coulour being accompanied with an outward comely grace doth with greater force stirre vp and awaken Loue. For for no other cause would nature that in euery thing there should be accidental signes whereby the agents should be mooued to worke those effects which might be best pleasing vnto her And therefore when wee see a Beautifull face of a vermilion and sanguine complection adorned with a comely grace in the cariage therof we presently conclude that Beauty worthy of all Loue. Or Perhaps because Loue alwaies affecteth â—ife which the Sanguine red best expresseth as contrarily Palenes death for it is manifest that Loue was ordaâ—ned for generation wherein life consisteth yea the life of those that giue life vnto otheres I meane the begetters the race or ofspring of mans bodie being nothing else then a certaine patterne of the life of their fathers who for Loue euen out of the bones and bloud and flesh and all other their outward and inward powers beget the bones and the bloud and the flesh and the powers of their children And therefore no maruell if Loue be described to be a ruddie and cheerfull tutor and preseruer of life Or Perhaps because he that foloweth Loue maketh alwayes shew of a Cheerfull heart if he be not assayled by some inward passion and therefore we commonly see Loueâ—s I meane such as prosper and speede in their Loues full of spirit pleasant of countenaunce quick in their eyes eloquent of tongue and in their whole carriage full of ioye and comfort VVhy sometimes languishing Probleme 53. PErhaps by reason of the languishing faintnes of those that Loue who alwayes following with an ouer earnest desire that which they Loue in so much as euery day of absence seemeth an age doe many times in their solitarie chambers cast downe their â—weried members vpon their lothed beds filling the ayre with a thousand â—nterrupted sighes which may the lesse seeme strange becâ—use there is no artificer that dayly and hourely busieth his head and bendeth all his endeuors to â—he
no difficult matter for them to bee â—ossessed of their Loues from thence â—ey conceaue ioye and rest contenâ—d Or Perhaps they take comfort in â—at by teares they knowe that it â—eth in their power to make their â—eloued happy in the seruice of Loue â—d therefore knowing the meanes â—hereby they may shorten their mourâ—ng and wipe awaye their teares â—ey are not grieued with the sight of â—em as otherwise they would bee â—t rather conceaue an inward ioye â—d comfort in them VVhy doe Louers whither soeuer they goe carry with them their amorous passions Probleme 58. PErhaps because to whatsoeuer parte they turne their faces and wheresoeuer they bestowe themselues they do alwayes carry with them imprinted in their mindes the Image of the thing beloued and consequently those passions that arise from it For he that carieth with him the cause proueth likewise the effect as he that carieth fire in his bosome must needes feele the heate thereof And therefore Louers hauing alwayes with them in their mindes the Idea of that they Loue which they neuer cease to contemplate they must necessarily by contemplâ—tion fall into those passions which the present obiect bringeth with it yea farre more violently do they feele the force of theÌ„ because imagination by absence worketh more violently by the power whereof the gesture and grace and Beauty and lineaments and all the parts of the party beloued are made present Or Perhaps because they finding themselues as it were hanted with a continuall desire of seeing and contemplating that which they Loue â—nd so long as they finde themselues â—bsent from it liuing an vnquiet nay â— dying life they multiply their pasâ—ions with the dayes nay howers of â—heir absence and as time encreaseth â—o doe passions Or Perhaps because â—othing can content a Louer in his â—iolent absence not sweete musicke â—ot Beautifull gardens not Louely â—ompany not eloquent tongues not â—uill intertaynment but euery sweete â— turned into sower and nothing can â—ontent but the wished obiect which â—eing farre distant from their inflaâ—ed desires doth engender that griefe â— the heart which can hardly bee exâ—essed by themselues that proue it â—uch lesse by those that are not acâ—ainted with the like miseries VVhy doe Louers so much delight in in the neatnesse of their apparell and bodies Probleme 59. PErhaps because there is nothing more naturall vnto young men then to desire alwayes to seeme beautifull and therefore if nature haue not made them such they endeuour by aâ—â— to seeme that they are not And from this cause proceedeth their exquisitenes their art their diligence their care â— their apparell their gate their speech and in euery thing else their endeauour to seeme nimble of Body strong in forces subtile in wit wise in speech wary in dangers honorable in conditions Or Perhaps because such Elegancy and Neatenesse purchase grace and fauour from their beloued and therefore they vse these meanes as a pleasant baite to possesse them of that which they so earnestly desire Or Perhaps because to make manifest the purity of their mindes they desire to trim and polishe their bodies and to wiâ—â— â—n opinion in the world of great plenâ—y of the goods of fortune they adorne â—heir bodies with sumptuous attire eâ—er endeuoring with themselues to setâ—le a beleefe in the minds of their beâ—oued that they want not much of the â—ull fruition of all humane felicity which consisteth of the goods of the minde of the body and of fortune And therfore it contenteth them much â—o heare that any hath related vnto their â—oues the vertue of their minds knowâ—ng thereby that hee layeth open the â—rincipall part of the felicity and ornaâ—ent of man As for the goods of the â—ody and of fortune they vndertake â—hat taske themselues the goodes of â—he body they make knowne by preâ—nting to the eye of their mistres the â—earnesse of their complections the â—ood proportion of their members â—eir comely cariage their readinesse â— the performance of honorable exâ—oyts the goodnesse of fortune by â—eir rich apparell their Rings their â—iamonds their Rubies their Chaines â—eir golde their Iewells their horses â—eir seruants their multitude of friends â—eir liberality and bounty and their honorable progenitors And all this they doe to giue their best beloued to vnderstand that if by the lawefull band of mariage she wil be his she shall participate of that felicity which all men by all their best endeauors striue and study to attaine Or Perhaps to the end that thereby they may drawe the eyes of their Loues to beholde and contemplate both the richnesse of their attire the variety of their fashions and their comely cariage both in their gate and other gestures of the body For it pleaseth a Louer to see that which he loueth loue to see him VVhy doe louers so much esteeme the giftes of their beloued Probleme 60. PErhaps because they see I knowe not what kinde of grace to shine and shewe it selfe in that gift which cometh from that they best Loue the which they esteeme so much the more by howe much it seemeth to present the excellent and honorable qualities of the giuer Or Perhaps because those gifts are as rich pledges of that grace and fauour whereby they may easely obtaine to the possession of that they Loue And therefore as they that haue any thing in their custody either in value or Beauty extraordinary with an extraordinarie heede and care looke vnto it so they prizing these giftes aboue al their earthly riches doe likewise aboue all take care to keepe them Or Perhaps that they might thereby shewe and giue testimony that if they haue that thing in so high esteeme that commeth from their beloued in howe much more the person that sent it who doth as farre exceede the gift in value as the substance the shadow and a perfect an appearing good VVhy doe Louers so often vse the similitudes of things most excellent to display the Beauty of her they Loue Probleme 61. PErhaps because they haue a singular conceite of their beloued insomuch that being vnable in the least degree that may be to expresse it they are inforced to make vse of the simitude of things most high and excellent Somtimes comparing her to the light sometimes to starres sometimes to the Sunne sometimes to the morning somtimes to the snowe milke the lilly the rose somtimes to the mirtle the marble the alablaster Somtimes to gold rubies diamonds somtimes to the heauens the spring paradise and whatsoeuer is in any degree excellent Or Perhaps because they thinke their beloued to bee the receptacle or store-house of all the beautifull things of the world in whome all perfections are vnited and gathered togither and therefore they thinke themselues sufficiently warranted to vse the whitenesse of the Swanne to expresse her hew the vnspotted purity of the snowe the cristall the diamond to shew her purity the light the starres the sunne to signifie howe cleare her eyes are how
reason wherof is because wicked and ignorant men beeing blinde in the light of that reason which with an incomparable kind of comlines at all times laieth open vnto vs the way of Iustice and equity openeth the gates vnto honesty discouereth the footesteps of vertue and instructeth vs in all holy and religious lawes will not lift vp their eyes to behold the cleare light of the wisedome of those who by their learning and vertuous conuersation can instruct them in all manner of discipline but according to the darkenesse of their owne vnbridled affections they follow their owne immoderate desires be they neuer so dishonourable and therefore no maruel if infamy and dishonour to themselues and incredible losse vnto their whole families follow such loose and vnbridled affections VVhy are not all to be blamed that flie their countries Probleme 91. PErhaps because he that flyeth the fury of the common people who many times moued by particular affections and hatred suddenly conceaued run headlong to the ruine of other men flyeth likewise an vnlawfull violence and an vniust sentence Or perhaps because as a Sonne hateth not his Father because hee heareth him in the fit of his burning feuer to raue and to talke idly yea otherwise then beseemeth his fatherly grauity but rather mooued with a filiall loue and dutifull compassion of so great a chaunge hateth the cause of this his distemperature and giueth place to the disease so many sonnes of many famous common weales seeing their countries ouerladen with ambition couetousnes and oppression and many other the like disorders compassionating the miserable estate thereof and hating the occasion of so dangerous a disease by staying not being able to redresse them by flight haue bin coÌ„tent both to yeeld vnto them to auoid them yet not with a purpose for euer to abandoÌ„ their countries which were a sin of great impiety but forasmuch as they finde theÌ„selues too weake a medicine to cure so great a malady not being able to helpe they remoue from their eyes those mischiefes which in publike perturbations and disorders good cittizens with much griefe and anguish of heart are accustomed to behold and this was a thing very common both in Athens Rome and diuerse other coÌ„monweales where forasmuch as this their flight was grounded vpon good and lawfull reasons there was little reason why they should be stayned thereby with any note of infamie but rather by men of soundest iudgements thought worthy of honour and commendations OF DELIGHT VVhy hath nature giuen delight vnto creatures Probleme 92. PErhaps because the end of euery worke being the first moouer of euery agent vnto his worke it was not conuenient that it should be done by any violent force for that were the way to make euery worke odious or at leastwise lesse pleasing and euery workman beeing wearied with the tediousnesse thereof either to set at naught euery enterprise be it neuer so waighty or at leastwise following it with a more vnhappy end to accomplish it For the end of euery worke hauing in it at the least a shew of good and especially of a good that is pleasant and delightful doth with a kind of sweetnes inuite stirre vp euery thing to follow it making euery motion pleasant euery labour easie euery difficulty plaine and open and euery heauy thing light euery age short euery discommodity comodious and euery sowre sweet and acceptable And therefore hence it is that all the motions and workes of all things naturall whatsoeuer being conformable to their nature are acted and exercised with delight The heauens with their swift and indefatigable motion do they not from far make known to as many as contemplate them that delight which they hide vnder those rich curtaines and do not the Elements by their swift and direct motions shew as much The fire taketh pleasure in those twinkling sparkles that expresseth the force therof the aire feeleth the like delight when all the regions therof are freed from those turbulent motions that arise froÌ„ the rage and fury of the winds The water running by her channels riuers pores aqueducts and fouÌ„taines vnto her common mother the Sea with hir siluer surges giueth sollace euen to the heauens and with a calme quiet delight setleth it selfe The earth by those manifolde riches that it bringeth forth makes knowne that inward delight which it coÌ„tayneth within the bowels thereof The plants with their fecundity All liuing creatures with their generation men with â—eir artes ingenious industries make â—anifest the delight and pleasure they â—ioy vpon the earth yea the Angels â— their vnderstanding the heauens by â—eir circular motion the night by the â—riety of lights the day by the greatâ—sse of that one light of the sunne the â— by the flames thereof the ayre by â—e pleasant and pleasing flowers of â—ne the water by her christalline fouÌ„â—nes the earth by her riches the spring â—her flowers the summer by the heat â—e autumne by the fruites the winter â— the snow therof birds by their flight â—es by their swimming all creeping â—atures by their crawling wild beasts â— their free walkes in the spacious and â—asant woodes Domesticall by their â—ightfull pastures and lastly man by â— daily endeauors to attaine immortaâ— feeleth that ioy and solace conâ—t that cannot be expressed by any â—gue be it neuer so learned eloâ—t Or Perhaps to the end that delight â—ght be that sweet sawce that princely â—ion that Nectar of the gods that aâ—ble paterne of pleasure which nature â— liberally diuided to hir parts for the â—ort recreation of their works the â—ard of their labours the wages of â—r sweatings the ease of their motioÌ„s For how should any man after long labour and trauell bee desirous to returne vnto it if after his labour he bee not by some delightfull nourishment strengthened and recomforted And therefore the Seaman though he bee tumbled and tossed by the dangerous and tumultuous waues of the sea yet hauing tasted that Delight that follow these dangers when he commeth to the shore forgerting all that is past he lancheth his shippe againe into the sea And euen so euery agent being allured by some delight or other is encouraged to his action and after ease returneth to his labour VVhy hath Nature giuen such diuersity Delights vnto man Probleme 93. PErhaps because man is the Epilogue and end or rather receptacle of all natures as hauing in him the degrees of that perfection which is in euery other kinde and therefore he is likewise called the Horizon of all creatures because representeth the superior and inuisible creatures with his minde and the inferior with his body and therefore whatsoeuer is delightfull in euery kinde must necessarily in some sorte belong vnto him Or Perhaps because Nature hauing giuen Delights vnto euery thing conformable vnto their Natures and to the diuers constitutions of diuers creatures diuersity of foode and sustenance as to the swine acornes to the woolfe flesh
violent remoue of any one member from his naturall place all the rest are strangely affected with paine and griefe But in so great a mutation and dislocation of the chiefe maister bones and in so great an vndoing and dissoluing of the rest what incredible paine and torment is endured they onely can best tell who vpon their bed of death haue made experience thereof Or perhaps because the woman was no sooner created but bytasting the forbidden fruit deliuering it to our Grandfather Adam brought death vnto her selfe vnto Adam and to all his posteritie as yet vnborne So that by the iust iudgment of God euen in the gates or entrance of life whereby her childe first entreth this life shee is constrained to passe through the gate of death VVhy would Plato that children from their tender yeares should be accustomed both to delight and Sorrow Probleme 106. PErhaps because these two affections are the end of all other all being ordained to follow Delight and flie griefe and Sorrow which being well vnderstood by young men they easily know afterwards how to discerne for what causes a man should reioyce and for what he should grieue which is a great cause of their good education and their future seruice for the good of the common-weale Or Perhaps to the end they should learne the true discipline of that honestie wherewith a wise man is delighted and the hatred of that sinne which bringeth Sorrow to honest minded men and consequently be mooued to follow the honestie of vertue and to flie the hatred of sinne being allured to the one by delight and terrified from the other by griefe Or Perhaps to the end that being instructed by publicke Iustice which ministreth vnto the wicked infamie with corporall punishment and to the good a crowne of honour and immortalitie they should flye dishonour and infamie and follow vertuous and valorous enterprises VVhy do many dye with too great an apprehension of ioye others with too much griefe and sorrow of the minde Probleme 107. PErhaps because in great ioyes and delights that are either new or long expected or very soodaine and bring much felicitie with them the store and plentie of vitall spirits enlarging and spreding themselues at that new and sudaine delight to the superficiall part of the body and the heart the fountaine of life being thereby forsaken it is no maruell if the heart faint and the man perish So contrarywise in great and vnspeakable griefes which arise from strange and sudaine occasions Nature being willing to succour the part offended the vitall spirits which are dispersed through the whole body gather themselues vnto the heart as the part most noble and most necessary to be releeued the plenty of which spirits being ouer-great the miserable heart by the aboundant heate of them is not succoured but smothered and ouerwhelmed and so dyeth Or Perhaps because euery superfluous ouermuch is alwayes hurtfull and therefore though delight doe helpe Nature yet it is onely when delight is in his iust temperature for meate helpeth that creature which it nourisheth â—ut yet too much doth not only offend â—ut killeth him and if griefe be modeâ—ate though it be alwayes offensiue yet if it be not ouer-great and patiently borne it ouerthroweth not OF HOPE VVhy hath Nature giuen Hope Probleme 108. PErhaps to the end that Hope might be an especiall helpe to giue heart and courage to those who haue newly vndertaken difficult and dangerous enterprises for without the sweete and pleasant pasture of assured hope they that are wearied weakned with their labours can neuer attaine their desired end And therefore Hope is termed an Anchor because as when it falleth out that a tempest ariseth at Sea by casting the Anchor into it the vessell is secured from the assaults of contrarie fortunes the Anchor not suffering it to floate aâ— the pleasure of the raging windes Sâ— they that are actors and labourers iâ— the world being tumbled and tossed sometime with one difficulty somtimâ— with another they are many times in the sea of their actions and operations in such sort ouerwhelmed with doubts and dangers that were they not stayed and strengthned with the Anchor of Hope doubtlesse the worthiest and most excellent enterprises would be drowned in the raging tempest of dispaire and neuer attaine the hauen of light or come to the knowledge of mortall men For to say the truth how could the husbandman endure frost and snowe colde and heat wet and drouth how could he go through his labours in plowing and digging and deluing and dunging and a thousand the like yea and as many losses and hinderances if he were not recomforted by the sweetnesse of Hope How could the Artificer amongst so many labours so many inconueniencies cares dangers and hard occurrents of fortune gouerne his estate and passe through his trauells without the sweet entisements of some hoped good How could students and learned men spend their solitarie dayes and nightly watchings in deepe studie and contemplation in much reading frequent obseruations long disputes continuall speculation multitude of bookes varietie of authors diuersities of opinions in the search of hidden causes strange effects in the difficultie of artes the the darknesse of a thousand doubts and contrariety of textes if Hope did not still giue comfort vnto them in the search of the truth The husbandman therefore hopes in his plough the artificer in his instrument the Notary in his Pen the Sayler in his ship the Souldier in his sword the Courtier in his courtly cariage the Nobleman in his bloud the Philosopher in his speculalation the wiseman in his discreet gouernment the Prince in his iustice and fortitude and the whole world liues and is susteined by Hope And therefore it was not without good cause that they haue fained this onely goddesse Hope to be remaining vpon the earth and the other diuine powers to be translated into heauen Or Perhaps because it was not sufficient that Nature hath giuen Loue which is the first pleasing content of that good wee see and desire which is that kindled thirst to possesse it but least dispaire should quench the heate of eyther she added the Spurre of Hope that notwithstanding there bee many difficulties in obtayning that good wee seeke wee should neuerthelesse with all diligence and patience leaue no way vnattempted to winne the possession thereof VVhy do rich men noble men and young men hope much Probleme 109. PErhaps because golde especially in these dayes seemes to be the measure or rule nay the prise of euery good and temporall honour for wee see magistracies publicke offices and dignities and euery great place to bee sold for money and therefore riche men knowing they haue those riches lying by them that excell in prise the rarest things it is no maruell if they doe not onely hope after great matters but as times now are obtaine them Or perhaps because noble men and mighty knowing that the opinion conceiued of them among their followers
chast minde vnchast the modest â—ouÌ„tenance lasciuious the souÌ„d affectioÌ„â—orrupted the honorable haÌ„d theeuish 〈◊〉 the honorable maÌ„ infamous how ofâ—â—n vnder the cristaline Ise lies hidden a â—tinking dunghill vnder a white tooth a â—oysome worme vnder a faire gloue a â—oule haÌ„d vnder a rich garmeÌ„t a croked â—odie and in a straight body a crooâ—ed minde Howe often are wee with â—ained colours outward resemblances with words garments arte vpon arte deceaued and abused So that it is no maruell if the affections of men bee sometimes altered and chaunged Or Perhaps because Beauty when it iâ— possessed it still declineth and decayes in her perfections not continuing in that florishing state it was first in Or Perhaps because euery thing as it is more frequent and common so more contemptible and lesse esteemed Or Perhaps because the possessor vnderstanding not his owne good because hee knoweth it not esteemes it not VVhy is the Beauty of a light woman lesse esteemed Probleme 10. PErhaps because shee hath wronged that naturall gift of hers and darkned the light thereof by her deformed actions for it is great reason that shee that for a little and that dishonest pleasure tooke delight to satisfie her vnbridled desires euen to the dishonour of her owne name should by the selfesame instrument wherwith she foolishy offended bee not onely despised but with shame and infamie abhorred Or Perhaps because that is no perfect faire which is only bodily and that dishonored too nay neither can it be called a bodily Beauty in theÌ„ who hauing torne the sanctified vailes of shamefastnesse haue offered the vse of their bodies to common prostitution much lesse is the Beauty of the minde found in them hauing alreadie by the choise of a dishonest life made knowne the foule deformitie thereof Or Perhaps because vntrue deceitful thinges neuer pleased and therefore the Beauty of the bodie â—â—ing an outward signe of the inward â—â—auty of the minde but in such a woâ—an made a cloke for sinne she belieth â—er bodily Beauty Or Perhaps because â—â—ings common in this kinde yeeld not â—â—fects of Loue but rather of disdaine â—nd hatred which simple nature doth â—â—ctate vnto vs who as a zealous nourse flawefull birâ—hes hath alwaies in haâ—ed the adulterous who bringing noâ—hing with them but confusion because â—heir certen fathers are neuer knowne â—hey are no sooner borne but as soone â—bandoned and their eyes are shut beâ—ore they see the light of the sunne and â—o it comes to passe that both by the â—â—ght of nature and that deare respect â—hat euery man should haue vnto his owne honour that those women doe neuer please who though they be faire yet by their lasciuious behauiour haue made their bodies common to euerie man VVhy doth euery man desire to be faire Probleme 11. PErhaps because whatsoeuer hath a shewe of good is desired of euery man and such is Beauty For euery thing that is Good pleaseth our appetite As when we heare any sweet harmony either of InstrumeÌ„t or voice any eloquent tongue to speake when we see any strang or ingenious workemanshippe or excellent qualitie or any thing that is exquisite their ariseth presently in vs a desire of the same excellencies and perfections and so forasmuch as Beauty is an excellent perfection wee desire that too Or Perhaps because the outward Beauty of the bodye is a token of the inward Beauty of the minde and therefore is not onely desired but admired forasmuch therefore as all men doe affect admiration and a vaine-glorious applause amonge the people they desire Beauty to bee wondered at Or Perhaps because the fairer a man is the nearer he cometh to the diuine Nature For the Essence or being to euery creature was not equally communicated but according to the excellency of their Nature whereby one is more perfect then another and so likewise in their qualities Or Perhaps because thinges highly prized in the world are highly desired and most honored Or Perhaps because as it is 〈◊〉 the prouerbe he that is borne faire 〈◊〉 borne fortunate For we see that maâ—â— faire women by the excellencie of â—â—eir Beauty attaine to high estate and â—omen of basest condition by the maâ—age of great Lords haue enobled their â—â—milies Or Perhaps because thinges â—re do more participate of that which 〈◊〉 excellent in Nature As wee see aâ—ong the Planetts one onely sunne â—mong the mettalls one onely gold â—nd therefore thinges faire being rare â—re most desired and wee desire to bee â—hat which is most desired VVhy is he that is faire inclined to Loue Probleme 12. PErhaps because the Cause of Loue is Beauty and he that hath the cause in Potentia doeth easely produce the effect And therefore saieth diuine Plato that Loue raigneth most in the hearts of those yong men that are honorably borne and tenderly brought vp who as apt subiects receaue into them that passion which Perhaps refineth their inward part and adornes them with thâ— Beauty of the minde whereby they are made totally faire And therefore from hence it is that Beautifull women euen for the Loue of vertue which adorneth Beauty endeauour to furnish them selues with vertuous qualities as skill in musick historie curious needle-works embroderings and the like womanly exercises Or Perhaps because he that is faire is for the most parte beloued and Loue according to Seneca must be requited with loue as the loue of friendshippe is to be answered with the like louing affection ciuill Loue with the zeale of our Country matrimonial Loue with faith honest Loue with vertue diuine Loue with religion Or Perhaps because they that are faire are thought to be borne vnder Venus which being the Planet of Loue inclineth those to Loue whom the celestial planets with their influeÌ„ces haue made beautifull Or Perhaps because it is the property of those that are faire to be moderate in their affections as hauing a true teÌ„perature in their coÌ„plections and therefore Loue being the moderator of al affections it should seeme to build her neâ—st in those that are Beautifull Or Perhaps because it seldome â—leth out that Beauty is separated â—â—om the force of Loue and therefore â—â—rasmuch as custome in all things hath â—â—e force of a lawe they that are beauâ—â—full following custome cannot but â—oue VVhy are there borne in some Prouinces â—â—tties Castells and Villages Beautifull women in others Beautifull men in some Countries men of tale stature fat and white in others leane of bodye and of a sallowe complection Probleme 13. PErhaps because to the generation of euery kind the good qualitie and â—emperature of the generating partes â—oeth much import which doth plainâ—y appeare in them which are defectiue â—n any of their members who coÌ„monly get children like themselues As we sâ—â—â—athers that are purblind crokebacked â—quay footed get children like themâ—elues in those imperfections insomuch that the children doe not oneâ—y in the feature of their bodies proue like the principall Agent which is the father but like